Ruling on praying in ihram garments and delaying exiting from ihram after ‘umrah

Question

if a person goes to perform the rituals of ‘umrah, and he reaches his home at dawn on Friday, is it permissible for him, after completing the rituals of ‘umrah, to wait in the mosque in ihram, without doing ghusl, until he prays Jumu‘ah, or does he have to exit ihram and do ghusl?
Also, with regard to praying Jumu‘ah in al-Masjid al-Haraam, is it better to be close to the Ka‘bah or to the imam?
I hope that you can tell us some of the rulings on al-Masjid al-Haraam.

It is permissible for the one who is doing
‘umrah, after he has circumambulated the Ka‘bah (tawaaf) and gone between
as-Safa and al-Marwah (sa‘i) to delay shaving his head or cutting his hair,
on condition that he does not do any of the things that are prohibited
whilst in the state of ihraam, such as covering his head, putting on
perfume, trimming his nails or any of the other prohibited actions, until he
exits ihram following ‘umrah by shaving his head or cutting his hair. For
more information, please see the answer to question no.
138178.

But if he has shaved his head or cut his
hair, then he has in fact exited ihram following his ‘umrah, regardless of
whether or not he has changed out of his ihram garments, and it is
permissible for him to do all of the things that had been prohibited to him
because of ihram.

With regard to hastening to change his
clothes or otherwise, that depends on his circumstances and what is easiest
for him. However it is preferable for him to take off the ihram garments and
put on his usual garments, so that he will be able to offer his prayers and
go about all of his business comfortably, with no difficulty.

Secondly:

The Sunnah on Friday is for the Muslim to
do ghusl, put on perfume, and wear his best clothes, because the Prophet
(lettings and peace of Allah be upon him) said: “Whoever does ghusl on
Friday, puts on his best clothes, puts on perfume if he has any, then comes
to Jumu‘ah and does not step over the people’s necks, then prays what Allah
has ordained for him, then listens attentively when his imam comes out,
until he has finished the prayer, it will be expiation for whatever came
between it and the previous Jumu‘ah.”

Based on that, it is better and more
appropriate, if there is no great difficulty involved, for him to hasten to
exit ihram following his ‘umrah, and to prepare for Jumu‘ah prayer by doing
ghusl, putting on perfume, and putting on his best clothes.

Thirdly:

It is mustahabb for the worshipper to be
close to the imam during his khutbah, because the Prophet (blessings and
peace of Allah be upon him) said: “Whoever does ghusl and causes his wife to
do ghusl, then comes early, walking and not riding, and sits close to the
imam, then he listens and does not engage in idle speech, for every step he
will have the reward of one year’s fasting and praying qiyaam.”

Ibn Qudaamah (may Allah have mercy on him)
said: It is mustahabb to be close to the imam because the Prophet (blessings
and peace of Allah be upon him) said: “Whoever does ghusl and causes his
wife to do ghusl, then comes early, walking and not riding, and sits close
to the imam, then he listens and does not engage in idle speech, for every
step he will have the reward of one year’s fasting and praying qiyaam.”

End quote from al-Mughni (2/103)

Shaykh Ibn ‘Uthaymeen (may Allah have
mercy on him) said: Undoubtedly sitting close to the imam, in al-Masjid al-Haraam
or elsewhere, is better than being far away from him.

End quote from Majmoo‘ Fataawa Ibn
‘Uthaymeen (13/30).

Based on that, being close to the imam is
better than being close to the Ka‘bah.

Fourthly:

One of the unique characteristics of al-Masjid
al-Haraam, is that it is the best of mosques and the greatest in reward for
the one who prays in it, because the Prophet (blessings and peace of Allah
be upon him) said: “One prayer in al-Masjid al-Haraam is equal to one
hundred thousand prayers offered elsewhere.” Narrated by Ibn Maajah (1396);
classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) in
Saheeh Ibn Majah

Another of its unique characteristics is
that Allah has made it secure, as He, may He be exalted, says
(interpretation of the meaning): “And (remember) when We made the House
(the Ka‘bah at Makkah)
focal point for mankind and a place of safety” [al-Baqarah 2:125].

There are other rulings having to do with
al-Masjid al-Haraam and the Haram (sanctuary) area in general, which the
scholars have discussed in their books on the basis of the texts which speak
of that. For more information, see the book entitled Ahkaam al-Haram al-Makki
by Shaykh Saami ibn Muhammad as-Suqayr, in which he discusses issues and
rulings having to do with the sanctuary of Makkah and al-Masjid al-Haraam.